Chapter 37
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Conflicting writings about the last resting place of Abdu'l-Baha? Last updated: May 22nd, 2024.
The House says in passage 2, regarding Abdu'l-Baha's resting place in the Shrine of the Bab, "However,
it was envisaged by Shoghi Effendi that this would be a temporary
arrangement. A Shrine was to be erected, of a character befitting the
unique station of ‘Abdu’l-Bahá, at the appropriate time"; which appears to conflict with what Shoghi Effendi says in passage 1, "to its last resting-place in a vault adjoining that in which were laid the remains of the Báb." More accurate wording, in the context of Abdu'l-Baha's resting-place being temporary, would be something along the lines, "to its resting-place in a vault adjoining that in which were laid the remains of the Báb", or "to its interim gravesite in a vault adjoining that in which were laid the remains of the Báb"? In passage 4, Abdu'l-Baha
states, "Any narrative that is not
authenticated by a Text should not be trusted", which raises a question: is the statement by the House, "However,
it was envisaged by Shoghi Effendi that this would be a temporary
arrangement. A Shrine was to be erected, of a character befitting the
unique station of ‘Abdu’l-Bahá, at the appropriate time",
based on authenticated writings, or the decision to build a new Shrine
was determined by other means? Similarly, are the statements attributed
to Abdu'l-Baha in passage 5 based on authenticated writings or
otherwise? See also passage 6.
1)
Close to the eastern entrance of the Shrine, the sacred casket was
placed upon a plain table, and, in the presence of that vast concourse,
nine speakers, who represented the Muslim, the Jewish and Christian
Faiths, and who included the Mufti of Haifa, delivered their several
funeral orations. These concluded, the High Commissioner drew close to
the casket, and, with bowed head fronting the Shrine, paid his last
homage of farewell to 'Abdu'l-Bahá: the other officials of the
Government followed his example. The coffin was then removed to one of
the chambers of the Shrine, and there lowered, sadly and reverently, to its last resting-place in a vault adjoining that in which were laid the remains of the Báb.
-- Shoghi Effendi, God Passes By, p. 313
2)
The close of the first century of the Formative Age is but two and a
half years away. It will seal one hundred years of consecrated effort
to consolidate and expand the foundation so sacrificially laid during
the Faith’s Heroic Age. At that time the Bahá’í community will also
mark the centenary of the Ascension of ‘Abdu’l-Bahá, that moment when
the beloved Master was released from the confines of this world to
rejoin His Father in the retreats of celestial glory. His funeral,
which occurred the following day, was an event “the like of which
Palestine had never seen”. At its conclusion, His mortal remains were
laid to rest within a vault of the Mausoleum of the Báb. However,
it was envisaged by Shoghi Effendi that this would be a temporary
arrangement. A Shrine was to be erected, of a character befitting the
unique station of ‘Abdu’l-Bahá, at the appropriate time.
That time has come. The Bahá’í world is being summoned to build the
edifice which will forever embosom those sacred remains. It is to be
constructed in the vicinity of the Riḍván Garden, on land consecrated
by the footsteps of the Blessed Beauty; the Shrine of ‘Abdu’l-Bahá will
thus lie on the crescent traced between the Holy Shrines in ‘Akká and
Haifa. Work on the architectural plans is advancing, and more
information will be shared in the coming months.
-- The Universal House of Justice, Riḍván 2019
3)
The sacred and youthful branch, the Guardian of the Cause of God, as
well as the Universal House of Justice to be universally elected and
established, are both under the care and protection of the Abha Beauty,
under the shelter and unerring guidance of the Exalted One (may my life
be offered up for them both). Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God;
whoso rebelleth against him and against them hath rebelled against God;
whoso opposeth him hath opposed God; whoso contendeth with them hath
contended with God; whoso disputeth with him hath disputed with God;
whoso denieth him hath denied God; whoso disbelieveth in him hath
disbelieved in God; whoso
deviateth, separateth himself and turneth aside from him hath in truth
deviated, separated himself and turned aside from God.
May the wrath, the fierce indignation, the vengeance of God rest upon
him! The mighty stronghold shall remain impregnable and safe through
obedience to him who is the Guardian of the Cause of God. It
is incumbent upon the members of the House of Justice, upon all the
Aghsan, the Afnan, the Hands of the Cause of God to show their
obedience, submissiveness and subordination unto the Guardian of the
Cause of God, to turn unto him and be lowly before him. He that
opposeth him hath opposed the True One, will make a breach in the Cause
of God, will subvert His Word and will become a manifestation of the
Center of Sedition.
-- Abdu'l-Baha, The Will and Testament, p. 11
There is a profound difference between the interpretations of the
Guardian and the elucidations of the House of Justice in exercise of
its function to "deliberate upon all problems which have caused
difference, questions that are obscure, and matters that are not
expressly recorded in the Book." The Guardian reveals what the
Scripture means; his interpretation is a statement of truth which
cannot be varied.
-- The Universal House of Justice, 1965 Mar 09, Appointment of Guardian
Hence, 'Abdu'l-Bahá and the Guardian progressively have revealed, in
accordance with divine inspiration, the meaning and implications of
Bahá'u'lláh's seminal teachings. Their
interpretations are fundamental statements of truth which cannot be
varied through legislation by the Universal House of Justice.
-- The Universal House of Justice, 1996 Jun 14, Infallibility, Women on House of Justice
4)
1431. Any Narrative not Authenticated by a Text should not be Trusted
"Thou has written
concerning the pilgrims and pilgrims' note. Any narrative that is not
authenticated by a Text should not be trusted. Narratives, even if
true, cause confusion. For the people of Baha, the Text, and only the
Text, is authentic."
('Abdu'l-Bahá: from a previously untranslated tablet)
-- Compilations, Lights of Guidance, p. 437
5)
For Baha’is, ‘Abdu’l-Baha occupies a station without parallel in the
religious annals of humankind. In a letter today, the House of Justice
states that the structure envisaged in the design seeks “to honor
‘Abdu’l-Baha’s unique position” and “to reflect at once His lofty
station and His humility”.
“This should be unlike any other building,” explains Hossein Amanat,
who has been selected as the architect for this historic initiative.
“It seeks to manifest ‘Abdu’l-Baha’s selflessness, wisdom, openness,
acceptance, and kindness towards all people, to embody His love for
gardens and nature, and to reflect His progressive and forward-looking
approach.”
As well as a selection of images illustrating the design concept, a
video has been released that allows the viewer to see both the central
structure and its surroundings.
“‘Abdu’l-Baha had expressed His wish regarding where He should be
buried,” explains Mr. Amanat, a distinguished Iranian-Canadian
architect. “He had said to an early believer that if something should
happen to Him and He should pass away, ‘Abdu’l-Baha wanted to be buried
under the sands between Haifa and Akka, which He described as the
pathway trodden by the loved ones and the pilgrims.”
In a prayer composed by ‘Abdu’l-Baha, recited by visitors to His resting place, He expresses this supplication to God: “Make me as dust in the pathway of Thy loved ones.” This idea in the prayer is one of the organizing principles of the design.
“Considering the
essence of these words and referring to ‘Abdu’l-Baha’s attributes, one
is hesitant to design an imposing structure for His resting place. His
wishes must be taken into consideration,” Mr. Amanat says, “but
not to such a literal extent that His station is not revered and
recognized. His resting place must be new and unique, and not like any
other building.” -- Hossein Amanat
Full text at: https://news.bahai.org/story/1353/
6)
237. Whoso reciteth this prayer with lowliness and fervour will bring
gladness and joy to the heart of this Servant; it will be even as
meeting Him face to face.
He is the All-Glorious!
O God, my God! Lowly and tearful, I raise my suppliant hands to Thee
and cover my face in the dust of that Threshold of Thine, exalted above
the knowledge of the learned, and the praise of all that glorify Thee.
Graciously look upon Thy servant, humble and lowly at Thy door, with
the glances of the eye of Thy mercy, and immerse him in the Ocean of
Thine eternal grace.
Lord! He is a poor and lowly servant of Thine, enthralled and imploring
Thee, captive in Thy hand, praying fervently to Thee, trusting in Thee,
in tears before Thy face, calling to Thee and beseeching Thee, saying:
O Lord, my God! Give me Thy grace to serve Thy loved ones, strengthen
me in my servitude to Thee, illumine my brow with the light of
adoration in Thy court of holiness, and of prayer to Thy Kingdom of
grandeur. Help 320 me to be selfless at the heavenly
entrance of Thy gate, and aid me to be detached from all things within
Thy holy precincts. Lord! Give me to drink from the chalice of
selflessness; with its robe clothe me, and in its ocean immerse me. Make me as dust in the pathway of Thy loved ones,
and grant that I may offer up my soul for the earth ennobled by the
footsteps of Thy chosen ones in Thy path, O Lord of Glory in the
Highest.
With this prayer doth Thy servant call Thee, at dawntide and in the
night-season. Fulfil his heart's desire, O Lord! Illumine his heart,
gladden his bosom, kindle his light, that he may serve Thy Cause and
Thy servants.
Thou art the Bestower, the Pitiful, the Most Bountiful, the Gracious, the Merciful, the Compassionate.
-- Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha, p. 318
(This prayer, revealed by 'Abdu'l-Bahá, is read at His Shrine. It is also used in private prayer.)
Whoso recitheth this prayer with lowliness and fervor will bring
gladness and joy to the heart of this Servant; it will be even as
meeting Him face to face.
He is the All-Glorious!
O God, my God! Lowly and tearful, I raise my suppliant hands to Thee
and cover my face in the dust of that Threshold of Thine, exalted above
the knowledge of the learned, and the praise of all that glorify Thee.
Graciously look upon Thy servant, humble and lowly at Thy door, with
the glances of the eye of Thy mercy, and immerse him in the Ocean of
Thine eternal grace.
Lord! He is a poor and lowly servant of Thine, enthralled and imploring
Thee, captive in Thy hand, praying fervently to Thee, trusting in Thee,
in tears before Thy face, calling to Thee and beseeching Thee, saying:
O Lord, my God! Give me Thy grace to serve Thy loved ones, strengthen
me in my servitude to Thee, illumine my brow with the light of
adoration in Thy court of holiness, and of prayer to Thy kingdom of grandeur. Help me to be selfless at the heavenly
entrance of Thy gate, and aid me to be detached from all things within
Thy holy precincts. Lord! Give me to drink from the chalice of
selflessness; with its robe clothe me, and in its ocean immerse me.
Make me as dust in the pathway of Thy loved ones, and grant that I may
offer up my soul for the earth ennobled by the footsteps of Thy chosen
ones in Thy path, O Lord of Glory in the Highest.
With this prayer doth Thy servant call Thee, at dawntide and in the
night-season. Fulfill his heart's desire, O Lord! Illumine his heart,
gladden his bosom, kindle his light, that he may serve Thy Cause and
Thy-servants.
Thou art the Bestower, the Pitiful, the Most Bountiful, the Gracious, the Merciful, the Compassionate.
- 'Abdu'l-Bahá
-- Compilations, Baha'i Prayers, p. 232
How often the Prophets of God and His supreme Manifestations
in Their prayers confess Their sins and faults! This is only to teach
other men, to encourage and incite them to humility and meekness, and
to induce them to confess their sins and faults. For these Holy Souls
are pure from every sin and sanctified from faults. In the Gospel it is
said that a man came to Christ and called Him "Good Master." Christ
answered, "Why callest thou Me good? there is none good but One, that
is, God."[1] This did not mean -- God forbid! -- that Christ was a
sinner; but the intention was to teach submission, humility, meekness
and modesty to the man to whom He spoke. These Holy Beings are lights,
and light does not unite itself with darkness. They are life, and life
and death are not confounded. They are for guidance, and guidance and
error cannot be together. They are the essence of obedience, and
obedience cannot exist with rebellion.
[1 Matt. 19:16, 17.]
-- Abdu'l-Baha, Some Answered Questions, p. 169
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